Christian Rationalism: Part I


Notwithstanding its natural simplicity, the basic book of Christian Rationalism contains in-depth reference material and should be seen as the foundation of knowledge whose framework must be erected with everyone's efforts.

Its fundamental principles encompass a new concept of the Universe and life as well as a sound pattern of behaviour for those who wish to follow it. This behaviour, thanks to the knowledge it provides, leads man to the knowledge of himself as Force and Matter. It shows that in every manifestation of life there is a flicker of Intelligence which, like in ourselves, is part of Total Life.

Thus we learn that we are but small torches of life, still very blunt, part of an immense flash of lightning driving forward the Cosmos - which is Universal Intelligent Life.

Force and Matter are, in a doctrinal sense, a synthesis of the Universe !

Force is Life, Intelligence, the principle that creates and activates everything. Only by knowing ourselves, and therefore by perceiving ourselves as Intelligence, will we be able to understand Life in its Universal, elaborate, deep content. And only by penetrating, with the help of physics, the microscopic planetary system named atom, will we be able to understand what we are as Matter. With their modern studies, by breaking down the atom into electrons, scientists have shown that matter, previously thought of as being inert, is in reality a large reservoir of energy which will change the face of Earth the day it can be put to use.

These are the findings of patient researchers which enable us to assert that, "from the most distant star to the clay under our feet we are all made of the same matter".

Those two words - Force and Matter, which synthesise man and the Universe - represent, for future generations, a plan of studies and accomplishments which will continue forever.

Christian Rationalism makes an eloquent and constant plea for study and reasoning so that every person will realise the need for a diligent effort towards self-improvement. Knowledge about real life, which is a continuous process of study, will never be understood by those who, without reasoning, limit themselves to repeating obsolete concepts linked to religious dogmatisms.

Therefore, divulging Christian Rationalist principles is nowadays an imperative, long-reaching measure.

Luiz de Mattos, introduced Christian Rationalism after sensing the deplorable condition of man's character. He did it without sparing any efforts, with the conviction that he could provide the world with the one and only means of correcting the serious moral evils which were, and still are, afflicting man. His life - that of an honourable, dignified, enterprising, preserving, undaunted man - was a model of invigorating action which will last as a striking example in the memories of present and future generations.

He did not attempt to impose on others a discipline which he himself could not follow. He did not consolidate a pattern of behaviour diverse from his own. Hence the unusual moral authority which characterised his statements. This is an example of the strong beliefs of those who know that they can serve as models of behaviour.

Luiz de Mattos was careful enough to present Christian Rationalist principles in a simple, practical manner, within the reach of every mentality. As a result, his principles are understood and respected by all social strata.

These principles are so simple indeed that they can be summarised in one word: CONDUCT. In reality, their aim is to show man a pattern of behaviour. By pattern of behaviour, we mean an individual's norms of conduct in his community in accordance with the Christian philosophy. This is why Rationalism is also said to be Christian.

The undeniable fact is that with his code of Christian discipline, Luiz de Mattos developed a new mentality. This new mentality expands day by day as this code becomes known to those who, in their present incarnation, have already broken the shackles of absurd beliefs and mystical concepts.

Therefore, it is in the struggles of everyday life that Christian Rationalists will make themselves worthy of consideration and respect by following a well defined exemplary pattern of conduct. The value of the principles adopted by an individual is measured not in terms of his words, but of his actions and attitudes.

Each person's way of life is a reflection of his spiritual feelings. There is no easier way to bring human behaviour closer to the Christian doctrine codified by Luiz de Mattos, than by following the living norms modelled after Christian Rationalist principles.


This book - the basis of Christian Rationalism - should not be read like an ordinary story book and abandoned or even forgotten after being read.

This is a serious work of research and enlightenment, for constant study and reference, capable of widening man's range of outlook with the fullness of a panoramic view which places before his eyes perspectives he never dreamed of. These perspectives may help him in setting new orientation, new routes to his life and cause it to change, step by step, for the better, thereby reaching more practical, ampler, deeper, more objective, safer and more genuine purposes.

Everyone needs - and nobody will deny it - to follow a pattern of behaviour which is identified with an educational system based on high moral principles.

Moral behaviour is a pattern of conduct subject to guidelines which represent the highest expression of ambient spirituality, capable of serving as a standard and example in the environment where people live.

Let everyone carry out his duty - focusing his attention, his eyes, his soul, all on the main goal of incarnation, which is spiritual improvement and evolution - mindless of whether or not other people are also doing their duty.


The general tendency of the spirit, after incarnation, is to live for the sake of matter alone. This, obviously, will happen until the spirit reaches, through hardships and painful experience during many incarnations, a certain awareness of life which all will attain, sooner or later, through the growth of spirituality.

In its present state, mankind may be divided into two large groups: worshippers and free spirits, with subdivisions which correspond with the scale of progress made in the course of successive incarnations.

The degree of average spirituality is found in an intermediary transition range. This range separates worshippers from people who characterise themselves by their strength of character, independent attitudes and rebellion against whatever their enlightened conscience repels.

Looking in this way at the fundamental feature of human evolution, it is easy to discern the average line of spirituality which symbolically separates the two layers measured by an upward scale. - where the differences between higher and lower spiritual values are recorded and clearly seen.

Classified in the lower rank are the men of the jungle - one of the initial phases of evolution in human form - followed by those who, dominated by blind fanaticism, engage in whimsical worshipping rites.

In the transition range, no distinction is made between incarnate spirits - those still attached to the inferior idea of a protective and fatherly god but already free from the stronger chains of primary and brutalising fanaticism - and those who repel contemplative genuflections, flattering and servile attitudes, and try to behave with rectitude and prowess.

Among the spirits of the upper stratus, idealism is a distinguishing quality. Their outstanding trait is the interest they take in mankind, as well as their control of the vibrations caused by human struggles, especially in the last stages of their human evolution when their spirituality stands out above the ordinary mentality found in this planet.

Incarnate or not, a being is always a spirit - a particle of Universal Intelligence. When incarnate, one is subject to the uncertainties of life on earth, some of which are completely beyond one's control.

Hence the need to maintain a generous and sympathetic attitude towards anyone who is in distress anywhere on this planet because mankind is like a sole family which lives temporarily on this planet in order to achieve spiritual growth.

Humanising should be a common slogan. Co-operation and brotherhood are the elements capable of eliminating hostility among men.

The spirit is a worker. With its effort, intelligence and skill, it takes part in the general evolution. It works directly for the whole and indirectly for itself. This is true, both with regard to the incarnate and the non-incarnate. When working in an Astral Body, the whole is the Universe; when working in an incarnate body, the whole is especially mankind.

No matter how severe earthly disturbances may be, the incarnate spirit should entertain only noble thoughts and act in a humane manner. This planet being a spiritual school, a first grader should not be blamed for knowing less than a fifth grader.

Those who are undergoing their internship here belong to the most varied degrees of spiritual evolution and do not go beyond their capabilities.

Those who consider themselves perfect spiritually, like many of the devout, are therefore wrong.

For those who live impregnated by ideas of sanctity, it is difficult to reconcile those ideas with the classification of the various spiritual categories set forth in this book.

It will, however, be useless for them to close their eyes to truth, because at the cost of new incarnations, long and continued meditation, study, suffering, work and experience, they will have to attain the degrees of spirituality which they are missing in order to reach the knowledge of reality, with the force of conviction resulting from factual evidence.


Spirituality is not the same as intellect. They are two different attributes which people improve, independently from one another. And it may happen that in the course of each incarnation one may develop the spirit more than the intellect. Both are essential for evolution and will have to be reached with effort and determination.

Spiritual development, like intellectual development, is tied to a complexity of skills, knowledge and experiences which the spirit can only reach by incarnating many times in various places.

Everybody knows that peoples differ from one region to another. Such differences are still more marked from country to country because habits, customs, tendencies, inclinations, tastes and temperaments differ widely.

In each of these human conglomerates the spirit finds certain conditions to develop capabilities which it feels are underdeveloped as compared with other capabilities.

Events that appear to be hard to understand because they occur in places where conditions are not the same, have a natural explanation because they follow a general plan of evolution and are in accordance with the laws of relativity.

Nobody is all good or all bad. Both good and bad are part of man's moral personality. His struggle aims at reducing the imperfections and increasing the qualities, from the time of his awakening to the evolutionary aspects of life.

Just as the total of individuals represents a people, their moral standing represents the partial sum of the qualities and imperfections of the same social group. This is why everyone contributes in a smaller or larger scale to the variation of the moral level of the people among which he or she decided to incarnate.

The evolution of the spirit is the result of its effort, will and ambition to grow. However, evolution is frequently delayed on account of the intolerance and self-indulgence of the incarnate spirit, especially when he is not very much assailed by difficulties.

But, when tribulations come - and they do come, in order to stir, to awaken - then the lazy individual feels perplexed, stunned by the uncertainty which he feels in the void developed by himself in his own life.

At this point, the reader is certainly interested in knowing what Christian Rationalism has to offer.

His curiosity will be totally satisfied in the following pages where he will find, fully equated, the problems of life in simple, honest, undeceitful, objective language, in-keeping with truth. He will feel, in every word, line, chapter and page, the warmth of the message which Christian Rationalism sends across to all mankind, with which it hopes to contribute to peace among men so that the world will become a fraternal, Christian and spiritualized place to live.



Before disclosing the subject of this book, we deem it appropriate to record some spiritualistic concepts of authors who commanded world-wide prestige due to the extraordinary intelligence and wisdom with which they are endowed.

As will be seen, ever since the most remote ages, such concepts never lacked the support of great men who were seriously concerned about the overall slow development of mankind.

Some of these men, of great evolution, reincarnated to sow the seeds of the teachings of Christian Rationalism, aiming at the enlightenment and consequent spiritualization of the inhabitants of this planet.

Unfortunately, much ignorance still prevails everywhere regarding spiritual matters and there is no doubt that, consciously or unconsciously, mankind has been the victim of such ignorance.

Many crooks have at all times taken advantage of this ignorance. Therefore man needs to be awakened to see the light, to know himself, to grasp a rational understanding of life, so that he will carry out his earthly duties more effectively.

For a long time, well-known spiritualists have been complaining against the age-old mistake of concealing Truth from mankind and keeping man in complete ignorance of the principles which explain his own existence.

"Ignorance of Truth is one of the greatest evils which afflict the world," asserted Plato.

Jesus backed him up when he said: "Only Truth can free mankind from the claws of ignorance and prepare it for the fulfilment of duty."

Later Descartes taught mankind an excellent lesson about Truth:

"To distinguish truth from falsity is the only way to clearly see one's acts and to move safely through life. A perfect knowledge of everything man may have is just as essential to regulate our habits as the use of our eyes is essential to guide our footsteps. Let us strive to think well: this is the principle of ethics."

The principle of moral referred to by Descartes is summarised in the following words of Cicero regarding the honourable man:

"To follow faithfully all the rules applicable to an honourable man is the same as meeting all obligations and complying with all documents which relate to all parties involved and all acts of life, and man can be considered honest only to the extent that he follows such rules.

Everything which can be called honest may be summarised in four principles: the first consists of the insight which compels us to seek and discover truth. This is called Prudence. The second is the one that lead us to comply with the laws of human society. It is the faith in contracts, giving to each his own. This is called Justice.

The third is the grandeur of spirit which keep us out of depression, makes us capable of the greatest undertakings and ensures our fortitude in the face of the worst accidents. This is called Valour.

The fourth consists of the orderliness and the just and precise measures of all our actions and words. This is called Moderation."

To Horatio, the honourable man is the one who conquers himself, does not fear death, poverty or work, who represses his intemperate impulses and scorns honours.

Today, as in the past, those who study human problems and conflicts - and among those the practitioners of Christian Rationalism - know that only spiritual education can turn every man into a peaceful, truly honourable person.

To achieve this, however, it is necessary to sweep away from the common mind the world of falsehoods with which life has been portrayed..

It is essential to undo the false ideas and teachings about human existence which have created so much confusion in the minds of those seeking the truth.

Only those who are thoroughly truthful will be in a position to achieve the ideal of true honourability.

Can those who lack knowledge, who are ignorant or who know nothing about Truth, or about what we are spiritually, or what we are doing on this planet, be truthful? Evidently not.

No education is complete unless it conveys to man some knowledge about himself. Such knowledge should be the ABC's of life.

Well, the ABC's of the SELF - past, present and future - still more important and basic for the health, well-being and happiness (and consequently a less aggressive, more forbearing, more just and understanding world), these ABC's have never been explicitly taught to mankind.

It is sad, it is regrettable that this is so because if man were in possession of such useful, necessary and valuable knowledge, he would long ago have ceased to beg the protection and help of supposed paternalistic gods. If this were so, man would have learned to trust himself and to seek help and protection in the vast power of his own will and in the unconquerable power of thought.

The law of reincarnation - which religious organisations so much strive to conceal from their followers, in an unfortunate offence against such elementary truth as that of evolution - is herein fully and amply explained.

Let it not be thought, however, that Christian Rationalism is thereby disclosing an unprecedented truth.

Three thousand years before Christ, Krishna in India proclaimed the existence of a Universal Intelligence, maintaining the immortality of the soul and its evolution through successive reincarnations.

And the great thinker clarified: "The body is finite, but the soul which lives in it is invisible, imponderable and eternal."

Referring to reincarnation, he remarked: "When the body dies, if the human being was enlightened on earth, the soul rises to the regions of the pure beings who have the knowledge of life. But is, while incarnate, the soul allowed itself to become the prey of passions and intemperate desires, it will then have to return to the earth in order to make up for the time lost."

On this train of thought, he continued: "you and I have undergone numerous reincarnations. Mine are known to me alone, whereas you do not know even your own. The evils with which we torment our fellow men follow us like the shadow follows the body. The work whose aim is love of our fellow neighbour should be inspired by what is just because that is what contributes most to spiritual evolution. A virtuous man is like a tree in our forests whose healthful shade gives the plants surrounding it the freshness of life."

Hermes in Upper Egypt asserted thousands of years before the Christian Era:

  • (a) 'That the Universal Intelligence is the only creative power in the Universe.
  • (b) That its attributes are immensity, eternity, independence, an almighty will and unlimited goodness."

Regarding the soul, its immortality and reincarnation, he pondered:

"Man's spirit goes through two stages: captivity in matter and ascent to light. During incarnation it loses memory of its origin. Enslaved by matter and inebriated by life's unsound pleasures, it plunges, like a torrent of fire, dominated by sensuality, through the regions of suffering, love and death, down to earthly captivity where real life appears to be a dream.

Poorly evolved souls remained tied down to earth during multiple rebirths. The virtuous souls, however, rise to the upper spheres where they recover the sight of real values, where they absorb the light of conscience, enlightened by pain, with the will power gathered through strife. They become luminous because they have light in themselves and through their actions they radiate this light."

Later came the Greeks Pythagoras, Socrates and Plato who also made interesting dissertations on the immortality of the soul and its reincarnation.


Such truths, although known to the priests of the Egyptian temples, were carefully concealed by them from their faithful.

Great scholars have always been concerned with scientific spiritualism because in its study they find valuable and indispensable contributions to their knowledge.

In "Animistic Evolution", Gabriel Delanne states, based on careful research:

"With the certainty of successive lives and of everyone's responsibility for his own actions, many questions will be posed from another angle. Social struggles, which appear under a terrible light these days, may be diminished by the conviction that the duration of one's life is but one moment in eternal evolution. An effective solidarity will emerge with less haughtiness in the upper classes and less jealousy in the lower classes."

To enable the reader to evaluate the efforts of some men of science determined to tell the truth regarding spiritual life - before Christian Rationalism was codified - we transcribe below some passages of a philosophical essay by physician Antonio Pithier Guides. By criticising the prevailing materialism, he presents convincing arguments about the existence of the soul.

Let us see, initially, what he wrote about sleep:

"Sleep, both natural and induced by hypnosis or anaesthetics - as well as dreams and hallucinations - cannot be explained, in a manner which is understandable, rational and satisfactory, by the ordinary physiologic processes taught by the organicist or materialistic school.

Sleep is the suppression of relationship functions. It is the interruption of psychic activity, the quasi-cessation of animal life.

During sleep, the body rests and the soul restores itself.

Sleep, like vigil, is a way of being of the living. Both assert existence in antithesis, because life is twofold - vegetative or organic, animal or relational.

The materialistic schools try to explain sleep, both natural and artificial, induced or morbid, by paralysis of the brain caused by its compression, due to either the lack or the excess of blood.

Undeniably, both anaemia and congestion accompany or are present in sleep. The cephalic system is in one of those two states in either natural, induced or morbid sleep. But to indicate the state or condition of an organ or system in the course of a phenomenon or function, to explain its mechanism or how it comes to pass, is not the same as to determine its cause. They are different facts and should not be confused.

Observation shows that the loss of blood in excessive amounts or sometimes even in small amounts results in sleepiness, fainting, heart stroke, dizziness or even death, which is eternal sleep. There are still other mechanical inducers of sleep: the inhalation of anaesthetics, magnetic passes, suggestion, rest and even rhythmic motion, a monotonous chant and the absence of light. All such manoeuvres are merely preconditions for sleep. They are, at most, predisposing causes.

The only real and true cause of sleep, the one that determines and fosters it, is the need for interruption of psychic activity, the suppression of relationship functions, the temporary halt of animal life.

Sleep is for animal life what hunger and thirst are for organic life. Through hunger and thirst the body claims food, through sleep the soul asks for nourishment.

Dreams and hallucinations are purely psychic phenomena which cannot be explained physiologically. Therefore the theories developed by materialistic science to explain them are false and irrelevant. According to them, dreams are caused by disturbances in the digestive system! They are the result of an unconscious activity! They are the consequence of over excitement of certain groups of brain cells, when other centres are at rest, hence the incongruity of these dreams!

The makers of such whimsical theories forget that there have been actually recorded dreams which later come true.

During a dream the same occurs that happens in sleepwalking: the soul of the entranced can see and hear what is happening hundreds of miles away; he reads in the past and in the future. A variety of facts confirms this, and they can be found in religious and secular books, in novels and in the pages of history.

Hallucinations are in the same category and cannot be physiologically explained because they are spiritualistic facts, not psychic phenomena. It is simply ridiculous to try to explain them through materialistic science.

No one can seriously accept the hallucination, the hearing of words, sentences and dissertations in a language unknown to the listener and which he repeats with difficulty, or still, the hearing of a musical piece as corruption of the senses.

The same is true of the exact physical description of an individual, deceased or absent, whom the listener never saw before, or a detailed description of his posture, facial features, mood and usual gestures, all of which disclose this person's reality and proves his identity, although visible to the seer alone.

Facts of this nature are numerous, and they are recorded in medical, dramatic and other literatures.

Therefore, the theories invented by materialists to explain the how and why of dreams and hallucinations are false, are mere groundless assumptions without scientific basis.

Purely psychic phenomena and spiritualistic facts, like certain hallucinations, are real cases of mediumnity and do not follow organic laws.

Neuroses, and among them, sleepwalking, catalepsy and insanity, have no rational and satisfactory explanation outside the theories, principles and laws derived from the study of spiritualistic phenomena.

Phenomena commonly studied under the name of hypnotism today were known long ago to Mesmer, Paysegur, Dupotel and many others before and after them. The so-called transposition of senses, thought-reading and its transmission, as well as exteriorization of sensibility and others, have no plausible, rational or scientific explanation except in the existence of the astral body, animistic body or perispirit, which is composed of ethereal or universal fluid, the existence of which has been experimentally demonstrated in recent years."


This same spiritualist physician and scholar predicted the development of psychic knowledge in his time and foretold that its advancement would take place in the field of science, as follows:

"Science is the knowledge of things, facts and phenomena in themselves, in their nature and in the relationship between them and everything that surrounds them, i.e., the milieu, the environment. Such knowledge can only be obtained through systematic study, close observation and detailed analysis.

Consequently, science is the product of our intelligence, the result of our work. It aims at a goal, it fulfils a need of our spirit. The spirit ceaselessly feels the need to investigate. It is eager for knowledge. It always wants light, more light.

The Universe is infinite; the desire for light is insatiable, the matter for study inexhaustible.

The purpose of Spiritualistic Science is to enlighten us about other worlds and life after death, to prove the existence of the souls, its pre-existence and survival to the body, thus satisfying an unmistakable need of our soul, a ceaseless yearning of our ego.

It studies the extraordinary but numerous, very numerous facts constituting a class of phenomena which until recently were considered supernatural and thus disdained as impossible, unworthy of study. However, if adequately researched, these facts prove the existence of the spirit, enlighten us about Life and place a new world before our dazzled, amazed eyes.

The fact which 'Spiritualistic Science' deals with are not supernatural, not even extraordinary. They simply escape the observation of those who do not know how to see. They are natural, like everything else in the Universe. They are common, ordinary and even frequent.

But, to see them, observe them, learn to notice them and recognise them whenever and wherever they are present, it was necessary to discover an instrument capable of recording them, making them evident and obvious.

Such instrument is the medium.

Once the instrument was found and its capabilities studied, facts began to be observed. First spontaneous facts, later induced ones were observed with the purpose in mind of recognising the nature of the cause which produced such phenomena.

As a result of spiritualistic studies, the immortality of the soul is established on principles determined by perfectly irrefutable evidence.

The so-called reincarnation of the human spirit, consisting of successive existences or multiple bodily lives of a conscious individual, is a law to which all spirits are subject and is an essential condition for its advancement.

Thus Spiritualistic Science aims at a purpose, studies a class of facts, uses its own exclusive methods, processes and instruments. It develops theories, establishes principles and laws. Therefore, it fulfils all the requirements of scientific research.

Consequently there is no doubt that Spiritualism is a science. A vast, deep, eclectic science, it builds up a synthesis of human life. It encircles the cycle of evolution of the spirit, from beginning to infinity.

Its principles and laws have universal application. They are a guiding light in the middle of the surrounding darkness, a lighthouse in the stormy sea of life.